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VAJRA TANTRA MANUAL (INDEPENDENT VAJRA MASTER)
...
TS
bhintuni
VAJRA TANTRA MANUAL (INDEPENDENT VAJRA MASTER)
VAJRA TANTRA INITIATION
By Yulius Eka Agung Seputra,ST,MSI (Changka Maha Vajra)
You can do this for free, but if you do this for commercial, must get my permission
Without permission, you will get bad kharma and negative think
Part 1
THE SOURCE
Buddha Shakyamuni is said to be the originator of the Vajra Tantra. The story goes that the Buddha taught the tantra and manifested the form of Vajra Tantra at a place west of Buddhagaya, India, known at the time as Luktre. This particular place had been cherished and taken care of by many dakinis, who, it is said, spirited away the tantra given by the Buddha. Thus the Vajra Tantra tantra was lost for many years.
Centuries later a disciplinarian and academic from Nalanda monastery known as Lalita Vajra, born in a village called O.di.bi.shi., was studying a tantra called Jampal Tenkye and came across the name "Dorje Jigje pag pa," which means "the vajra terrifier terrifies". He became obsessed and determined to find and learn this lost tantra. After seeking without success for twenty years, his perseverance finally paid off. He achieved a vision of Manjushri who told him to go to the west.
Lalita Vajra finally arrived at a place called Odikanaling and met the kadroma, the dakini Ro.lang.ma who was the consort of Vajra Tantra. From her Lalita Vajra received the teachings, initiation, and rituals of Vajra Tantra. After a three month meditation in a cave, he accomplished the results of his search. He memorized the texts and received permission to bring the tantra back to India.
Because of the difficult nature of the tantra, Lalita Vajra and many other scholars such as Shantipa later wrote extensive commentaries. The root text was later translated from Sanskrit into Tibetan by three authors from Tibet, Ra, Kyu, and Shang. Later yet, other Tibetan commentaries were written, and finally, Lama Tsong Khapa studied these texts and went through in detail the origins of the root tantra of Vajra Tantra, relying mainly on the text written by by Lalita Vajra him.
CLASS OF TANTRA
In the four classes of tantra, the Vajra Tantra Root Tantra belongs to the Highest Yoga Tantra, is very similar to Father tantra but also includes subjects of Mother Tantra, and has five specific attributes uncommon to other classes of tantra and therefore considered very blessed and capable of giving results very quickly. Very high Lamas such as Tsong Khapa, Kedrup, and others devoted themselves to Vajra Tantra as their uncommon yidam. Such high Lamas have said that the Vajra Tantra Root Tantra should be practiced because it is very rare, a subject appearing only to those with merit and with a certain amount of karma.
THE FIVE SPECIAL ATTRIBUTES OF VAJRA TANTRA
1: At the time of the fifth degeneration, sentient beings are said to be very lazy, have wrong views, and unable to observe their vows. They are ignorant in understanding scripture, and are disrespectful. They are elevated by desire, have little merit, and have a very short life. Thus, they are very disadvantageous to practitioners. Having Vajra Tantra as a yidam is protection from harm by such beings.
2: Vajra Tantra holds in his hands a fire stove and entrails symbolizing that within the Vajra Tantra practice one can attain the illusory body and the clear light taught in Father Tantras such as the Guhyasamaja Tantra.
3: Vajra Tantra holds a khatavanga symbolizing the achievement of the exalted wisdom of inseparable bliss and void taught in Mother Tantras such as Chakrasambhara, Heruka and such.
4: Vajra Tantra's fire stove also symbolizes an incredible particular powerful wisdom which blazes like fire, and the uncommon special visualizations for psychic heat.
5: Manjushri, the deity who is the essence of all the wisdom of all the Buddhas, must be relied upon to attain perfect enlightenment. Also, the Vajra Tantra practitioner is happily taken care of by Manjushri because there are two vajra holders. The vajra holder at the casual time which is to visualize one as Manjushri and do other practices, and the vajra holder at the resultant time symbolized by the ninth face of Vajra Tantra, both of which are included in the Vajra Tantra practice.
All of Vajra Tantra's hands are in the "threatening mudra" which means he commands or has power over all the gods who are with him in the transitory world and beyond the transitory world because he possesses all the things concerning mother and father tantra. The implement of the man on the stick symbolizes that practitioners of Vajra Tantra with any kind of heavy karma, even the five heinous crimes, the ten negative karmas and so forth can be purified. The two horns symbolize that Vajra Tantra practice contains the two causes, method and wisdom, of attainment of the Rupakaya (form body) and Dharmakaya (formless or truth body).
These attributes were explained by Manjushri to Tsong Khapa. Jetsun Rendawa, Tsong Khapa's guru had asked Tsong Khapa to petition Manjushri regarding a path that would lead one to enlightenment within one life time. After a lengthy meditation, Tsong Khapa saw Manjushri and was given the explanations of the implements and the symbology of the tantra.
By Yulius Eka Agung Seputra,ST,MSI (Changka Maha Vajra)
You can do this for free, but if you do this for commercial, must get my permission
Without permission, you will get bad kharma and negative think
Part 1
THE SOURCE
Buddha Shakyamuni is said to be the originator of the Vajra Tantra. The story goes that the Buddha taught the tantra and manifested the form of Vajra Tantra at a place west of Buddhagaya, India, known at the time as Luktre. This particular place had been cherished and taken care of by many dakinis, who, it is said, spirited away the tantra given by the Buddha. Thus the Vajra Tantra tantra was lost for many years.
Centuries later a disciplinarian and academic from Nalanda monastery known as Lalita Vajra, born in a village called O.di.bi.shi., was studying a tantra called Jampal Tenkye and came across the name "Dorje Jigje pag pa," which means "the vajra terrifier terrifies". He became obsessed and determined to find and learn this lost tantra. After seeking without success for twenty years, his perseverance finally paid off. He achieved a vision of Manjushri who told him to go to the west.
Lalita Vajra finally arrived at a place called Odikanaling and met the kadroma, the dakini Ro.lang.ma who was the consort of Vajra Tantra. From her Lalita Vajra received the teachings, initiation, and rituals of Vajra Tantra. After a three month meditation in a cave, he accomplished the results of his search. He memorized the texts and received permission to bring the tantra back to India.
Because of the difficult nature of the tantra, Lalita Vajra and many other scholars such as Shantipa later wrote extensive commentaries. The root text was later translated from Sanskrit into Tibetan by three authors from Tibet, Ra, Kyu, and Shang. Later yet, other Tibetan commentaries were written, and finally, Lama Tsong Khapa studied these texts and went through in detail the origins of the root tantra of Vajra Tantra, relying mainly on the text written by by Lalita Vajra him.
CLASS OF TANTRA
In the four classes of tantra, the Vajra Tantra Root Tantra belongs to the Highest Yoga Tantra, is very similar to Father tantra but also includes subjects of Mother Tantra, and has five specific attributes uncommon to other classes of tantra and therefore considered very blessed and capable of giving results very quickly. Very high Lamas such as Tsong Khapa, Kedrup, and others devoted themselves to Vajra Tantra as their uncommon yidam. Such high Lamas have said that the Vajra Tantra Root Tantra should be practiced because it is very rare, a subject appearing only to those with merit and with a certain amount of karma.
THE FIVE SPECIAL ATTRIBUTES OF VAJRA TANTRA
1: At the time of the fifth degeneration, sentient beings are said to be very lazy, have wrong views, and unable to observe their vows. They are ignorant in understanding scripture, and are disrespectful. They are elevated by desire, have little merit, and have a very short life. Thus, they are very disadvantageous to practitioners. Having Vajra Tantra as a yidam is protection from harm by such beings.
2: Vajra Tantra holds in his hands a fire stove and entrails symbolizing that within the Vajra Tantra practice one can attain the illusory body and the clear light taught in Father Tantras such as the Guhyasamaja Tantra.
3: Vajra Tantra holds a khatavanga symbolizing the achievement of the exalted wisdom of inseparable bliss and void taught in Mother Tantras such as Chakrasambhara, Heruka and such.
4: Vajra Tantra's fire stove also symbolizes an incredible particular powerful wisdom which blazes like fire, and the uncommon special visualizations for psychic heat.
5: Manjushri, the deity who is the essence of all the wisdom of all the Buddhas, must be relied upon to attain perfect enlightenment. Also, the Vajra Tantra practitioner is happily taken care of by Manjushri because there are two vajra holders. The vajra holder at the casual time which is to visualize one as Manjushri and do other practices, and the vajra holder at the resultant time symbolized by the ninth face of Vajra Tantra, both of which are included in the Vajra Tantra practice.
All of Vajra Tantra's hands are in the "threatening mudra" which means he commands or has power over all the gods who are with him in the transitory world and beyond the transitory world because he possesses all the things concerning mother and father tantra. The implement of the man on the stick symbolizes that practitioners of Vajra Tantra with any kind of heavy karma, even the five heinous crimes, the ten negative karmas and so forth can be purified. The two horns symbolize that Vajra Tantra practice contains the two causes, method and wisdom, of attainment of the Rupakaya (form body) and Dharmakaya (formless or truth body).
These attributes were explained by Manjushri to Tsong Khapa. Jetsun Rendawa, Tsong Khapa's guru had asked Tsong Khapa to petition Manjushri regarding a path that would lead one to enlightenment within one life time. After a lengthy meditation, Tsong Khapa saw Manjushri and was given the explanations of the implements and the symbology of the tantra.
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#34
JAH HUNG BAM HO. Usually said once, in this case it is repeated three times, first time as a substitute for the symbolic beings, the second as a substitute for the wisdom beings, and third as a method to stabilize these two beings. Then visualize the three mantra garlands at the heart radiate light rays which completely fill our body and eliminates all sickness and different types of negativity. This also empowers the person to recite the mantra. Think this initiation has established within one the imprint to accomplish the different kinds of actions, peace, increase, power and wrath, and also think that one has received the imprint to gain temporary and ultimate siddhis. Thinking that this potency is made within one is to gain the two kinds of siddhis and the different kinds of actions, is the essence of mantra initiation.
Next is the application of the eye-medicine. One visualizes a black syllable PRAM in each eye which radiate light rays that invokes all negativity together with their imprints. They absorb into the syllable PRAM in each of our eyes. The PRAMs are now the unity of all the negativity and obscurations. One then visualizes that the guru comes to the disciple to smear the eye-medicine, holding it with a golden spoon, and this completely removes or eliminates the black syllable PHAM together with all the negativity and obscurations while repeating the mantra OM VAJRA NETRA APAHARA PATALAM HRIH, much like a qualified doctor treating an eye disease enabling blurred vision to be transformed into clear sight. In this case, the eye is covered with the darkness of ignorance, the Guru inseparable from the main deity is the equivalent of the doctor, and the result is seeing both conventional and ultimate levels of reality very clearly. So think that the Guru has removed the darkness of ignorance and that one has come to see things clearly with the eye of exalted wisdom.
The meaning of the mantra, OM VAJRA NETRA - vajra eyes, APAHARA - you recover PATALAM - obscurations, HRIH - seed-syllable for the lotus family, standing for the exalted wisdom seeing all phenomena very clearly. " You please with this vajra, take off the veil from my eyes and make me have an eye of exalted wisdom." This eye-medicine is made of butter and honey, and it should be kept in a golden container if possible, and using a golden spoon if possible, then when one actually puts the substance on the eye, it is not really necessary to apply the liquid to the eyes, it is enough to do is symbolically by lifting the hand towards the eyes.
3 SHOWING THE MIRROR AND SHOOTING THE ARROW
We meditate on an AH that transforms into a mirror. The guru holds a mirror at this time which he shows to his disciples. The mirror has the reflection of all forms. The purpose is to introduce or make the disciple approach the realization of emptiness "All phenomena, although appearing as inherently existing, are like reflections in a mirror. The reflection in a mirror seems to be real, but is not. The essence of all phenomena is something completely pure, it is not stained by the different obscurations of mental anxiety. All phenomena including the mind, has never any stains like laxity or mental excitement, etc. This unstained nature is realized by the exalted wisdom of all Arya beings such as the Buddha's as their exalted wisdom can see the entity of all phenomena as clearly as an olive in the palm of the hand, without going through a mental image in order to see the object. So there are people at different levels who see emptiness at different levels. Some realize emptiness through a meaning generality and some realize emptiness directly, as the example of the olive. Even a person who has not entered a path cannot realize emptiness directly, but through a meaning generality, like a person who is at the path of accumulation and preparation. But from the path of seeing onwards, this person realizes emptiness directly without depending on a meaning generality. This fact that the exalted wisdom of the Arya beings see emptiness very clearly cannot e expressed through sound. This fact cannot be conceptualized by depending on a meaning generality. Emptiness is called "the one without expressions, gone beyond expressions and conceptions". This object emptiness is only an object for the exalted wisdom that meditates on it. This object emptiness is also like a mother through which the Conquerors of the three times are born. This is because when a yogi meditates on the object emptiness their realizations increase and finally their realizations turns into an omniscient mind. The cause, emptiness, is just like a cause, because when one focuses on this object then their realizations develop and this realization will in the future turn into the omniscient mind which is the result.
Arising gradually through the actions, which means developing the three things of listening, contemplation and meditation in relation to emptiness, one then develops the wisdom, and this wisdom together with the help of the tantric path one will reach the unified state of Vajradhara. Emptiness gone beyond expression, even at our ordinary level, when we taste a candy, we know this taste through the experience of it on our tongue. But if we had to tell others what it tastes like, it is impossible.
It is the Guru who introduces the disciple into emptiness and explains the emptiness of phenomena is like the reflection in a mirror. Although seemingly real, the thing does not exist in the mirror. Likewise with all phenomena. It is explained that emptiness is like a cause, but cause is not to be interpreted as the usual meaning of cause implies. Normally it is said that the seed is the cause for the stem, and fire is the cause of smoke. But here, because emptiness is permanent, it cannot function like fire that produces smoke. Yet emptiness is similar to a cause because when a yogi meditates on the object emptiness, his realizations are developed more and more.
In one text it is said that things are produced through the fact of being empty. So, in a general sense, from the basis of emptiness many different actions are done, like virtuous and non-virtuous and neutral actions. Things are growing from emptiness and this means that phenomena, because of being empty of true existence, we can posit the discussion of cause and effect saying, a cause can produce a result. Like a non-virtuous action produces suffering, and virtuous actions bring happiness. This is because both virtue and non-virtue are empty of true existence. Because phenomena are empty of true existence, we can also posit all other things like the lower realms, etc. By making the manifested actions one takes rebirth in the lower realms. This kind of phenomena can be posited . Also because of the same reason that phenomena are empty of true existence, we could posit the whole process of virtuous things. For example, by creating good karma one receives higher results and more knowledge. Because emptiness is like the ground or the foundation, even in the cause of tantric practice, first we have the transformation of things into emptiness, and after this we have to visualize a certain seed-syllable after which the different generations are done.
This has also some connection with the creation of this whole world. This also begins with emptiness, the vacuity, and from this empty space, for example, a wind mandala existed, and after that the following elements came into existence.
The Vajrasattva like mirror means we have an ordinary mirror whose nature clear and pure and not mixed with dirt or pollution yet can be still stained by temporary dirt. This incidental dirt can be removed by certain methods because the nature of the mirror is pure and unstained. The definitive Vajrasattva is the exalted knowledge of a Buddha Superior. Just as the nature of an ordinary mirror is completely free from dirt or pollution, the nature of the exalted knowledge of the Buddha Superior is completely pure, free from both natural and incidental stains such as attachment and aversion. These three, clear, pure, and without pollution, means that Buddhas exalted knowledge is clear because of having no natural stains and not having incidental stains such as attachment aversion and ignorance. The second, pure, is called pure because Buddha's exalted knower has no more force of afflictions which induces new afflictions. Without pollution this is expressed here, because Buddhas exalted knowledge is free from the obscurations to omniscient mind which could be left by the previous manifested afflictions.
Buddhas exalted knowledge of the non-duality of bliss and void is something that possesses the two purities, for example the purity of the natural stain and the incidental stains. Such exalted knowledge, this exalted wisdom of bliss and void, this is also a resultant refuge object for us and here the Vajra Master says this prayer, "Today we have made an imprint in you that will cause you to attain such definitive Vajrasattva in the future. All phenomena do not produce things by existing inherently, and also they no not abide and cease by existing inherently. You, Disciple, knowing this, have to work or do supreme benefit to sentient beings. If you do this you are born as the child of the Buddhas. "
Then the Guru introduces another point saying, "You should know that all phenomena in general are just like a reflection in a mirror and the seed established in you now is just like the reflection in a mirror."
During the actual time this is taking place, during the initiation, a mirror is shown to the disciple who should imagine that just by looking at the mirror some kind of imprint is made in him that enables him to see all phenomena as illusory in the future when he will wake up from meditative equipoise to his post meditation.
In general when we look into a mirror we see the shape of our body. Yet that kind of reflection is not really composed of the usual things like the different elements. Thus we must think that just as a reflection in a mirror is completely unobstructed, it cannot be stopped by something, one should also think that Vajrasattvas body is like that. Vajrasattva's body is like a mental body that cannot be touched physically. We should also think that the imprint to have such a body is made at this time. If the mirror reflection was an obstructed object, that which could be touched, then it could not have gone into that mirror. So feeling here that the imprint has been made is the real function of the mirror initiation.
3 SHOOTING THE ARROW
Visualize a syllable HO that transforms into a bow and an arrow. The bow is marked with the syllable HA. During the initiation the Guru places the bow and arrow to the disciple while reciting the mantra OM SARVA TATHAGATA ANURAGAYA SVA. Then the disciple says OM SARVA TATHAGATA ANURAGA YAMI. The guru says "you should make all the Tathagata happy. You say "I will make them happy." Then the disciple takes the bow and arrow and visualizes shooting the arrow into the four main directions and above and below. This is an activity on piercing the object.
The previous distribution of the eye-medicine was the cause of the disciple to have the eye of wisdom realizing emptiness through the help of meaning generality. So the disciple should feel that he has realized this emptiness through a meaning generality. When the Guru presents the mirror, a seed is established to be able to see all appearances as illusory during his post-meditation in the future. Saying all phenomena are illusory, this means that they are not true or real, they do not exist in the way they appear to us. We can understand the example of reflection in a mirror, why it is not real. Because we can see very clearly the reflection of our face in the mirror,and easily understand that it is not there, just a reflection appearing in the mirror. A person who is in post meditation sees all phenomena as truly existent, but he knows they are not existing in this way, so this person has realized emptiness before through a meaning generality.
When we are pretending to shoot the arrow, one should think one is directly realizing emptiness because of shooting the arrow one eliminates the obstructions or hindrances which prevent the realization of emptiness directly. Up to this point, the student has realized emptiness through a meaning generality. Now, when the disciple shoots the arrow he eliminates the meaning generality or the subtle hindrances that prevent direct realization. So the seed to realize emptiness directly is planted.
4 CONSENT FOR THE SUBSEQUENT GENERALITY AND PARTICULARITY
Visualizing the syllable BHRUM, it transforms into a wheel. When we talk about generality, it refers to the initiations of the five Dhyani Buddhas. So the disciple receives the permission to do the initiation of the five Dhyani Buddhas.
Think the syllable BHRUM arises from the exalted wisdom of bliss and void. It then melts into light and transforms into the initiation substance of the wheel. OM VAJRA HETU MAM. This mantra means casual vajra, and while it is recited, it is shown to the disciple. This means that "you will turn the wheel of dharma for the sake of sentient beings."
Then the exalted wisdom of bliss and void takes the form of the syllable AH which melts into light and becomes a conch shell. At this time the Guru passes a conch to the disciple while repeating the mantra OM VAJRA BAKSHA RAM. Then the disciple takes the conch with his right hand and then blows it. This symbolizes the resonance of the sound of the dharma. The mantra means "a vajra which expresses dharma sound."
Then we visualize the syllable AH which transforms into a text of "the opponent to the lord of death", Vajra Tantra. This text is handed to the disciple's left hand. The disciples right hand should be in the mudra of giving teachings, these are the same mudras as Gyaltsabje and Kedrubje. So the left hand with the text we hold in the mudra of concentration. "From the moment of the generation of the bodhicitta mind, you give teachings to sentient beings according to their different dispositions, interests and temperaments, and you facilitate for all these beings to have the teachings."
Then we visualize another syllable AH which arises from the exalted wisdom of bliss and void which transforms into a bell. We should always know that the one who possesses the bell is the Guru who is inseparable from the main deity. So then the Guru passes the bell to the left hand of the disciple who rings the bell four times, one for each line received, thinking that we are explaining the meaning of voidness. The four lines are, first, the definition of all space. Space is not existing inherently, likewise all phenomena are not existing inherently. So all phenomena has the same characteristic as space. Space is something that has not been born inherently from the very beginning. When we say that all phenomena are just like the characteristic of space, this means that the characteristic of space is the state which is merely empty of contact and touch. So space and sky never have any characteristics of being touchable and obstructable, that is, something that can be touched and contacted.
By integrating the mind with the object of all phenomena as empty, one attains the clarity of equality. That is, all phenomena are equal in terms of being empty and pervaded by bliss, this fact is clear to the yogi. Such clarity of the equality is the supreme or final thing of all phenomena. So when we ring the bell we should think that all phenomena are like space without any characteristic of touch or contact. So placing the mind on that we come to have the clear appearance of these two things. This is the rough meaning of these four lines.
Up to this point is called the permission for the subsequent generality which means it has not really been specified, like "You have to turn the dharma wheel of a Buddha to some beings, and Vairocana to others." The Guru has simply said "You have to turn the dharma wheel of the five Dhyani Buddhas to beings. This is the general permission.
The permission to the subsequence, which is the particularity. From this moment the Guru non separable from the main deity comes to give the different implements of the five Dhyani Buddhas and tells the disciple "You give the dharma wheel of this particular Buddha to sentient beings", in such way it is specified. To begin the subsequent permission for the particularity, first one has to visualize one as Vajra Tantra. Then the Guru says five types of stanzas which are the same except for the last line of each. The Guru gives the different implements of the five Dhyani Buddhas while saying "You, disciple, should turn the dharma wheel of the different Buddhas to the beings of the world who have different interests. "For the sake of all sentient beings throughout the transitory world, there are diverse ways of taming sentient beings. Turn the wheel of dharma to him. If there is someone with the predispositions of hearing teachings of Buddha Vairocana, this disciple should be placed in Vairocana's mandala. Giving the dharma wheel of Buddha Vairocana, in this case mainly means that the disciple will in the future be able to place beings into the mandala of Vairocana and give teachings of Buddha Vairocana to this person and also give this person initiations.
Next is the application of the eye-medicine. One visualizes a black syllable PRAM in each eye which radiate light rays that invokes all negativity together with their imprints. They absorb into the syllable PRAM in each of our eyes. The PRAMs are now the unity of all the negativity and obscurations. One then visualizes that the guru comes to the disciple to smear the eye-medicine, holding it with a golden spoon, and this completely removes or eliminates the black syllable PHAM together with all the negativity and obscurations while repeating the mantra OM VAJRA NETRA APAHARA PATALAM HRIH, much like a qualified doctor treating an eye disease enabling blurred vision to be transformed into clear sight. In this case, the eye is covered with the darkness of ignorance, the Guru inseparable from the main deity is the equivalent of the doctor, and the result is seeing both conventional and ultimate levels of reality very clearly. So think that the Guru has removed the darkness of ignorance and that one has come to see things clearly with the eye of exalted wisdom.
The meaning of the mantra, OM VAJRA NETRA - vajra eyes, APAHARA - you recover PATALAM - obscurations, HRIH - seed-syllable for the lotus family, standing for the exalted wisdom seeing all phenomena very clearly. " You please with this vajra, take off the veil from my eyes and make me have an eye of exalted wisdom." This eye-medicine is made of butter and honey, and it should be kept in a golden container if possible, and using a golden spoon if possible, then when one actually puts the substance on the eye, it is not really necessary to apply the liquid to the eyes, it is enough to do is symbolically by lifting the hand towards the eyes.
3 SHOWING THE MIRROR AND SHOOTING THE ARROW
We meditate on an AH that transforms into a mirror. The guru holds a mirror at this time which he shows to his disciples. The mirror has the reflection of all forms. The purpose is to introduce or make the disciple approach the realization of emptiness "All phenomena, although appearing as inherently existing, are like reflections in a mirror. The reflection in a mirror seems to be real, but is not. The essence of all phenomena is something completely pure, it is not stained by the different obscurations of mental anxiety. All phenomena including the mind, has never any stains like laxity or mental excitement, etc. This unstained nature is realized by the exalted wisdom of all Arya beings such as the Buddha's as their exalted wisdom can see the entity of all phenomena as clearly as an olive in the palm of the hand, without going through a mental image in order to see the object. So there are people at different levels who see emptiness at different levels. Some realize emptiness through a meaning generality and some realize emptiness directly, as the example of the olive. Even a person who has not entered a path cannot realize emptiness directly, but through a meaning generality, like a person who is at the path of accumulation and preparation. But from the path of seeing onwards, this person realizes emptiness directly without depending on a meaning generality. This fact that the exalted wisdom of the Arya beings see emptiness very clearly cannot e expressed through sound. This fact cannot be conceptualized by depending on a meaning generality. Emptiness is called "the one without expressions, gone beyond expressions and conceptions". This object emptiness is only an object for the exalted wisdom that meditates on it. This object emptiness is also like a mother through which the Conquerors of the three times are born. This is because when a yogi meditates on the object emptiness their realizations increase and finally their realizations turns into an omniscient mind. The cause, emptiness, is just like a cause, because when one focuses on this object then their realizations develop and this realization will in the future turn into the omniscient mind which is the result.
Arising gradually through the actions, which means developing the three things of listening, contemplation and meditation in relation to emptiness, one then develops the wisdom, and this wisdom together with the help of the tantric path one will reach the unified state of Vajradhara. Emptiness gone beyond expression, even at our ordinary level, when we taste a candy, we know this taste through the experience of it on our tongue. But if we had to tell others what it tastes like, it is impossible.
It is the Guru who introduces the disciple into emptiness and explains the emptiness of phenomena is like the reflection in a mirror. Although seemingly real, the thing does not exist in the mirror. Likewise with all phenomena. It is explained that emptiness is like a cause, but cause is not to be interpreted as the usual meaning of cause implies. Normally it is said that the seed is the cause for the stem, and fire is the cause of smoke. But here, because emptiness is permanent, it cannot function like fire that produces smoke. Yet emptiness is similar to a cause because when a yogi meditates on the object emptiness, his realizations are developed more and more.
In one text it is said that things are produced through the fact of being empty. So, in a general sense, from the basis of emptiness many different actions are done, like virtuous and non-virtuous and neutral actions. Things are growing from emptiness and this means that phenomena, because of being empty of true existence, we can posit the discussion of cause and effect saying, a cause can produce a result. Like a non-virtuous action produces suffering, and virtuous actions bring happiness. This is because both virtue and non-virtue are empty of true existence. Because phenomena are empty of true existence, we can also posit all other things like the lower realms, etc. By making the manifested actions one takes rebirth in the lower realms. This kind of phenomena can be posited . Also because of the same reason that phenomena are empty of true existence, we could posit the whole process of virtuous things. For example, by creating good karma one receives higher results and more knowledge. Because emptiness is like the ground or the foundation, even in the cause of tantric practice, first we have the transformation of things into emptiness, and after this we have to visualize a certain seed-syllable after which the different generations are done.
This has also some connection with the creation of this whole world. This also begins with emptiness, the vacuity, and from this empty space, for example, a wind mandala existed, and after that the following elements came into existence.
The Vajrasattva like mirror means we have an ordinary mirror whose nature clear and pure and not mixed with dirt or pollution yet can be still stained by temporary dirt. This incidental dirt can be removed by certain methods because the nature of the mirror is pure and unstained. The definitive Vajrasattva is the exalted knowledge of a Buddha Superior. Just as the nature of an ordinary mirror is completely free from dirt or pollution, the nature of the exalted knowledge of the Buddha Superior is completely pure, free from both natural and incidental stains such as attachment and aversion. These three, clear, pure, and without pollution, means that Buddhas exalted knowledge is clear because of having no natural stains and not having incidental stains such as attachment aversion and ignorance. The second, pure, is called pure because Buddha's exalted knower has no more force of afflictions which induces new afflictions. Without pollution this is expressed here, because Buddhas exalted knowledge is free from the obscurations to omniscient mind which could be left by the previous manifested afflictions.
Buddhas exalted knowledge of the non-duality of bliss and void is something that possesses the two purities, for example the purity of the natural stain and the incidental stains. Such exalted knowledge, this exalted wisdom of bliss and void, this is also a resultant refuge object for us and here the Vajra Master says this prayer, "Today we have made an imprint in you that will cause you to attain such definitive Vajrasattva in the future. All phenomena do not produce things by existing inherently, and also they no not abide and cease by existing inherently. You, Disciple, knowing this, have to work or do supreme benefit to sentient beings. If you do this you are born as the child of the Buddhas. "
Then the Guru introduces another point saying, "You should know that all phenomena in general are just like a reflection in a mirror and the seed established in you now is just like the reflection in a mirror."
During the actual time this is taking place, during the initiation, a mirror is shown to the disciple who should imagine that just by looking at the mirror some kind of imprint is made in him that enables him to see all phenomena as illusory in the future when he will wake up from meditative equipoise to his post meditation.
In general when we look into a mirror we see the shape of our body. Yet that kind of reflection is not really composed of the usual things like the different elements. Thus we must think that just as a reflection in a mirror is completely unobstructed, it cannot be stopped by something, one should also think that Vajrasattvas body is like that. Vajrasattva's body is like a mental body that cannot be touched physically. We should also think that the imprint to have such a body is made at this time. If the mirror reflection was an obstructed object, that which could be touched, then it could not have gone into that mirror. So feeling here that the imprint has been made is the real function of the mirror initiation.
3 SHOOTING THE ARROW
Visualize a syllable HO that transforms into a bow and an arrow. The bow is marked with the syllable HA. During the initiation the Guru places the bow and arrow to the disciple while reciting the mantra OM SARVA TATHAGATA ANURAGAYA SVA. Then the disciple says OM SARVA TATHAGATA ANURAGA YAMI. The guru says "you should make all the Tathagata happy. You say "I will make them happy." Then the disciple takes the bow and arrow and visualizes shooting the arrow into the four main directions and above and below. This is an activity on piercing the object.
The previous distribution of the eye-medicine was the cause of the disciple to have the eye of wisdom realizing emptiness through the help of meaning generality. So the disciple should feel that he has realized this emptiness through a meaning generality. When the Guru presents the mirror, a seed is established to be able to see all appearances as illusory during his post-meditation in the future. Saying all phenomena are illusory, this means that they are not true or real, they do not exist in the way they appear to us. We can understand the example of reflection in a mirror, why it is not real. Because we can see very clearly the reflection of our face in the mirror,and easily understand that it is not there, just a reflection appearing in the mirror. A person who is in post meditation sees all phenomena as truly existent, but he knows they are not existing in this way, so this person has realized emptiness before through a meaning generality.
When we are pretending to shoot the arrow, one should think one is directly realizing emptiness because of shooting the arrow one eliminates the obstructions or hindrances which prevent the realization of emptiness directly. Up to this point, the student has realized emptiness through a meaning generality. Now, when the disciple shoots the arrow he eliminates the meaning generality or the subtle hindrances that prevent direct realization. So the seed to realize emptiness directly is planted.
4 CONSENT FOR THE SUBSEQUENT GENERALITY AND PARTICULARITY
Visualizing the syllable BHRUM, it transforms into a wheel. When we talk about generality, it refers to the initiations of the five Dhyani Buddhas. So the disciple receives the permission to do the initiation of the five Dhyani Buddhas.
Think the syllable BHRUM arises from the exalted wisdom of bliss and void. It then melts into light and transforms into the initiation substance of the wheel. OM VAJRA HETU MAM. This mantra means casual vajra, and while it is recited, it is shown to the disciple. This means that "you will turn the wheel of dharma for the sake of sentient beings."
Then the exalted wisdom of bliss and void takes the form of the syllable AH which melts into light and becomes a conch shell. At this time the Guru passes a conch to the disciple while repeating the mantra OM VAJRA BAKSHA RAM. Then the disciple takes the conch with his right hand and then blows it. This symbolizes the resonance of the sound of the dharma. The mantra means "a vajra which expresses dharma sound."
Then we visualize the syllable AH which transforms into a text of "the opponent to the lord of death", Vajra Tantra. This text is handed to the disciple's left hand. The disciples right hand should be in the mudra of giving teachings, these are the same mudras as Gyaltsabje and Kedrubje. So the left hand with the text we hold in the mudra of concentration. "From the moment of the generation of the bodhicitta mind, you give teachings to sentient beings according to their different dispositions, interests and temperaments, and you facilitate for all these beings to have the teachings."
Then we visualize another syllable AH which arises from the exalted wisdom of bliss and void which transforms into a bell. We should always know that the one who possesses the bell is the Guru who is inseparable from the main deity. So then the Guru passes the bell to the left hand of the disciple who rings the bell four times, one for each line received, thinking that we are explaining the meaning of voidness. The four lines are, first, the definition of all space. Space is not existing inherently, likewise all phenomena are not existing inherently. So all phenomena has the same characteristic as space. Space is something that has not been born inherently from the very beginning. When we say that all phenomena are just like the characteristic of space, this means that the characteristic of space is the state which is merely empty of contact and touch. So space and sky never have any characteristics of being touchable and obstructable, that is, something that can be touched and contacted.
By integrating the mind with the object of all phenomena as empty, one attains the clarity of equality. That is, all phenomena are equal in terms of being empty and pervaded by bliss, this fact is clear to the yogi. Such clarity of the equality is the supreme or final thing of all phenomena. So when we ring the bell we should think that all phenomena are like space without any characteristic of touch or contact. So placing the mind on that we come to have the clear appearance of these two things. This is the rough meaning of these four lines.
Up to this point is called the permission for the subsequent generality which means it has not really been specified, like "You have to turn the dharma wheel of a Buddha to some beings, and Vairocana to others." The Guru has simply said "You have to turn the dharma wheel of the five Dhyani Buddhas to beings. This is the general permission.
The permission to the subsequence, which is the particularity. From this moment the Guru non separable from the main deity comes to give the different implements of the five Dhyani Buddhas and tells the disciple "You give the dharma wheel of this particular Buddha to sentient beings", in such way it is specified. To begin the subsequent permission for the particularity, first one has to visualize one as Vajra Tantra. Then the Guru says five types of stanzas which are the same except for the last line of each. The Guru gives the different implements of the five Dhyani Buddhas while saying "You, disciple, should turn the dharma wheel of the different Buddhas to the beings of the world who have different interests. "For the sake of all sentient beings throughout the transitory world, there are diverse ways of taming sentient beings. Turn the wheel of dharma to him. If there is someone with the predispositions of hearing teachings of Buddha Vairocana, this disciple should be placed in Vairocana's mandala. Giving the dharma wheel of Buddha Vairocana, in this case mainly means that the disciple will in the future be able to place beings into the mandala of Vairocana and give teachings of Buddha Vairocana to this person and also give this person initiations.
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